Tag: Imam Ibn Kathir

Source: Tafseer Ibn Katheer from SuratAl BaqaraIsrael is Prophet Ya`qub, for Abu Dawud At-Tayalisi recorded that `Abdullah Ibn `Abbas said, “A group of Jews came to the Prophet and he said to them,(Do you know that Israel is Jacob) They said, “Yes, by Allah.” He said,

(O Allah! Be witness.)”

At-Tabari recorded that `Abdullah Ibn `Abbas said that `Israel’ means, `the servant of Allah.’

Source: Tafseer Ibn Katheer from SuratAl Baqara

(2.80. And they (Jews) say, “The Fire shall not touch us but for a few numbered days.” Say (O Muhammad to them): “Have you taken a covenant from Allah, so that Allah will not break His covenant Or is it that you say of Allah what you know not”)

Allah mentioned the claim of the Jews, that the Fire will only touch them for a few days, and then they will be saved from it. Allah refuted this claim by saying,

(Say (O Muhammad to them): “Have you taken a covenant from Allah’). Hence, the Ayah proclaims, `if you had a promise from Allah for that, then Allah will never break His promise. However, such promise never existed. Rather, what you say, about Allah, you have no knowledge of and you thus utter a lie about Him.’ Al-`Awfi said that Ibn `Abbas said about the Ayah,

(And they (Jews) say, “The Fire shall not touch us but for a few numbered days.”). “The Jews said, `The Fire will only touch us for forty days.”’ Others added that this was the period during which the Jews worshipped the calf.

Also, Al-Hafiz Abu Bakr bin Marduwyah reported Abu Hurayrah saying,

(When Khaybar was conquered, a roasted poisoned sheep was presented to the Prophet as a gift (by the Jews). The Messenger of Allah ordered, `Assemble before me all the Jews who were here.’ The Jews were summoned and the Prophet said (to them), `Who is your father’ They replied, `So-and-so.’ He said, `You have lied; your father is so-and-so.’ They said, `You have uttered the truth.’ He said, `Will you now tell me the truth, if I ask you about something’ They replied, `Yes, O Abul-Qasim; and if we should tell a lie, you will know our lie as you have about our fathers.’ On that he asked, `Who are the people of the (Hell) Fire’ They said, `We shall remain in the (Hell) Fire for a short period, and after that you will replace us in it.’ The Prophet said, `May you be cursed and humiliated in it! By Allah, we shall never replace you in it.’ Then he asked, `Will you tell me the truth if I ask you a question’ They said, `Yes, O Abul-Qasim.’ He asked, `Have you poisoned this sheep’ They said, `Yes.’ He asked, `What made you do so’ They said, `We wanted to know if you were a liar, in which case we would get rid of you, and if you were a Prophet then the poison would not harm you.’) Imam Ahmad, Al-Bukhari and An-Nasa’i recorded similarly.

Source: Tafseer Ibn Katheer (Dar-us-salam), Surah Ale-Imran , after the verses 93 to 95

(93. All food was lawful to the Children of Israel, except what Isra’il made unlawful for himself before the Tawrah was revealed. Say: “Bring here the Tawrah and recite it, if you are truthful. ”) (94. Then after that, whosoever shall invent a lie against Allah, then it is these that are the wrongdoers.) (95. Say:”Allah has spoken the truth; follow the religion of Ibrahim the Hanif (monotheist), and he was not of the Mushrikin (idolators).”)

The Questions that the Jews Asked Our Prophet

Imam Ahmad recorded that Ibn `Abbas said, “A group of Jews came to Allah’s Prophet and said, `Talk to us about some things we will ask you and which only a Prophet would know.’ He said, `Ask me about whatever you wish. However, give your pledge to Allah, similar to the pledge that Ya`qub took from his children, that if I tell you something and you recognize its truth, you will follow me in Islam.’ They said, `Agreed.’ The Prophet said, `Ask me about whatever you wish.’

They said, `Tell us about four matters:

1. What kinds of food did Isra’il prohibit for himself

2. What about the sexual discharge of the woman and the man, and what role does each play in producing male or female offspring

3. Tell us about the condition of the unlettered Prophet during sleep,

4. And who is his Wali (supporter) among the angels’

The Prophet took their covenant that they will follow him if he answers these questions, and they agreed.

He said, `I ask you by He Who sent down the Tawrah to Musa, do you not know that Isra’il once became very ill When his illness was prolonged, he vowed to Allah that if He cures His illness, he would prohibit the best types of drink and food for himself. Was not the best food to him camel meat and the best drink camel milk’ They said, `Yes, by Allah.’ The Messenger said, `O Allah, be Witness against them.’

The Prophet then said, `I ask you by Allah, other than Whom there is no deity (worthy of worship), Who sent down the Tawrah to Musa, do you not know that man’s discharge is thick and white and woman’s is yellow and thin If any of these fluids becomes dominant, the offspring will take its sex and resemblance by Allah’s leave. Hence, if the man’s is more than the woman’s, the child will be male, by Allah’s leave. If the woman’s discharge is more than the man’s, then the child will be female, by Allah’s leave.’ They said, `Yes.’ He said, `O Allah, be Witness against them.’

He then said, `I ask you by He Who sent down the Tawrah to Musa, do you not know that the eyes of this unlettered Prophet sleep, but his heart does not sleep’ They said, `Yes, by Allah!’ He said, `O Allah, be Witness.’

They said, `Tell us now about your Wali among the angels, for this is when we either follow or shun you.’ He said, `My Wali (who brings down the revelation from Allah) is Jibril, and Allah never sent a Prophet, but Jibril is his Wali.’ They said, `We then shun you. Had you a Wali other than Jibril, we would have followed you.’ On that, Allah, the Exalted revealed,

(Say: “Whoever is an enemy to Jibril…”) ﴿2:97﴾.”

Allah’s statement,

(before the Tawrah was revealed) ﴿3:93﴾, means, Isra’il forbade that for himself before the Tawrah was revealed. There are two objectives behind revealing this segment of the Ayah. First, he forbade himself the most delightful things for Allah’s sake. This practice was allowed during his period of Law, and is, thus, suitable that it is mentioned after Allah’s statement,

(By no means shall you attain Al-Birr, unless you spend of that which you love) ﴿3: 92﴾.

What we are allowed in our Law is to spend in Allah’s obedience from what we like and covet ﴿but not to prohibit what Allah has allowed﴾. Allah said in other Ayat;

(And gives his wealth, in spite of love for it,) ﴿2:177﴾, and;

(And they give food, in spite of their love for it,) ﴿76:8﴾.

The second reason is that after Allah refuted the false Christian beliefs and allegations about `Isa and his mother. Allah started refuting the Jews here, may Allah curse them, by stating that the abrogation of the Law, that they denied occurs, already occurred in their Law. For instance, Allah has stated in their Book, the Tawrah, that when Nuh departed from the ark, Allah allowed him to eat the meat of all types of animals. Afterwards, Isra’il forbade the meat and milk of camels for himself, and his children imitated this practice after him. The Tawrah later on prohibited this type of food, and added several more types of prohibitions. Allah allowed Adam to marry his daughters to his sons, and this practice was later forbidden. The Law of Ibrahim allowed the man to take female servants as companions along with his wife, as Ibrahim did when he took Hajar, while he was married to Sarah. Later on, the Tawrah prohibited this practice. It was previously allowed to take two sisters as wives at the same time, as Ya`qub married two sisters at the same time. Later on, this practice was prohibited in the Tawrah. All these examples are in the Tawrah and constitute a Naskh (abrogation) of the Law. Therefore, let the Jews consider what Allah legislated for `Isa and if such legislation falls under the category of abrogation or not. Why do they not then follow `Isa in this regard Rather, the Jews defied and rebelled against `Isa and against the correct religion that Allah sent Muhammad with.

This is why Allah said,

(All food was lawful to the Children of Israel, except what Isra’il made unlawful for himself before the Tawrah was revealed) ﴿3:93﴾ meaning, before the Tawrah was revealed, all types of foods were allowed, except what Isra’il prohibited for himself. Allah then said,

(Say: “Bring here the Tawrah and recite it, if you are truthful.”),

for the Tawrah affirms what we are stating here. Allah said next,

(Then after that, whosoever shall invent a lie against Allah, then these it is that are the wrongdoers.) ﴿3:94﴾, in reference to those who lie about Allah and claim that He made the Sabbath and the Tawrah eternal. They are those who claim that Allah did not send another Prophet calling to Allah with the proofs and evidences, although evidence indicates that abrogation, as we have described, occurred before in the Tawrah,

(then these it is that are the wrongdoers.)

Allah then said,

(Say, “Allah has spoken the truth;”) ﴿3:95﴾ meaning, O Muhammad, say that Allah has said the truth in what He conveyed and legislated in the Qur’an,

(follow the religion of Ibrahim the Hanif, and he was not of the idolators.”) ﴿3:95﴾.

Therefore, follow the religion of Ibrahim that Allah legislated in the Qur’an. Indeed, this is the truth, there is no doubt in it, and the perfect way, and no Prophet has brought a more complete, clear, plain and perfect way than he did. Allah said in other Ayat,

(Say: “Truly, my Lord has guided me to a straight path, a right religion, the religion of Ibrahim, the Hanif, and he was not of the idolators.”) ﴿6:161﴾

and,

(Then, We have sent the revelation to you (saying): “Follow the religion of Ibrahim, the Hanif, and he was not of the idolaters.) ﴿16:123﴾.

The Jews are the Enemies of Jibril

(Al Baqara 2.97). Say (O Muhammad ): “Whoever is an enemy to Jibril (Gabriel) (let him die in his fury), for indeed he has brought it (this Qur’an) down to your heart by Allah’s permission, confirming what came before it (i.e. the Tawrah and the Injil) and guidance and glad tidings for the believers).

(98. “Whoever is an enemy to Allah, His Angels, His Messengers, Jibril and Mika’il, then verily, Allah is an enemy to the disbelievers.”)

The Jews are the Enemies of Jibril

Imam Abu Ja`far bin Jarir At-Tabari said, “The scholars of Tafsir agree that this Ayah (2: 97-98) was revealed in response to the Jews who claimed that Jibril (Gabriel) is an enemy of the Jews and that Mika’il (Michael) is their friend.” Al-Bukhari said, “Allah said,

(Whoever is an enemy of Jibril (let him die in his fury)). `Ikrimah said, “Jibr, Mik and Israf all mean, worshipper, while il means, Allah”. Anas bin Malik said, “When `Abdullah bin Salam heard of the arrival of the Prophet in Al-Madinah, he was working on his land. He came to the Prophet and said, `I am going to ask you about three things which nobody knows except a Prophet. What will be the first portent of the Hour What will be the first meal taken by the people of Paradise Why does a child resemble its father, and why does it resemble its maternal uncle’ Allah’s Messenger said, (Jibril has just told me the answers.) `Abdullah said, `He (i.e. Jibril), among all the angels, is the enemy of the Jews.’ Allah’s Messenger recited the Ayah,

(Whoever is an enemy to Jibril (Gabriel) (let him die in his fury), for indeed he has brought it (this Qur’an) down to your heart). Allah’s Messenger then said, (The first portent of the Hour will be a fire that will bring together the people from the east to the west; the first meal of the people of Paradise will be the caudate lobe of the liver of fish. As for the child resembling his parents: If a man has sexual intercourse with his wife and his discharge is first, the child will resemble the father. If the woman has a discharge first, the child will resemble her side of the family.) On that `Abdullah bin Salam said, `I testify that there is no deity worthy of worship except Allah and you are the Messenger of Allah.’ `Abdullah bin Salam further said, `O Allah’s Messenger! The Jews are liars, and if they should come to know about my conversion to Islam before you ask them (about me), they will tell a lie about me.’ The Jews came to Allah’s Messenger , and `Abdullah went inside the house. Allah’s Messenger asked (the Jews), (`What kind of man is `Abdullah bin Salam’) They replied, `He is the best among us, the son of the best among us, our master and the son of our master.’ Allah’s Messenger said, (What do you think if he would embrace Islam) The Jews said, `May Allah save him from it.’ Then `Abdullah bin Salam came out in front of them saying, `I testify that none has the right to be worshipped but Allah and that Muhammad is the Messenger of Allah.’ Thereupon they said, `He is the evilest among us, and the son of the evilest among us.’ And they continued talking badly about him. Ibn Salam said, `This is what I feared, O Messenger of Allah!.”’ Only Al-Bukhari recorded this Hadith with this chain of narration. Al-Bukhari and Muslim recorded this Hadith from Anas using another chain of narration.

Some people say that `il’ means worshipper while whatever word that is added to it becomes Allah’s Name, because `il’ is a constant in such conjunction. This is similar to the names `Abdullah, `Abdur-Rahman, `Abdul-Malik, `Abdul-Quddus, `Abdus-Salam, `Abdul-Kafi, `Abdul-Jalil, and so forth. Hence, `Abd’ is constant in these compound names, while the remainder differs from name to name. This is the same case with Jibril, Mika’il, `Azra’il, Israfil, and so forth. Allah knows best.

Choosing Some Angels to believe in over Others is Disbelief like choosing Some Prophets over Others

Allah said,

(Whoever is an enemy to Jibril (Gabriel) (let him die in his fury), for indeed he has brought it (this Qur’an) down to your heart by Allah’s permission,) meaning, whoever becomes an enemy of Jibril, let him know that he is Ruh Al-Qudus who brought down the Glorious Dhikr (Qur’an) to your heart from Allah by His leave. Hence, he is a messenger from Allah. Whoever takes a messenger as an enemy, will have taken all the messengers as enemies. Further, whoever believes in one messenger, is required to believe in all of the messengers. Whoever rejects one messenger, he has rejected all of the messengers. Similarly, Allah said,

(Verily, those who disbelieve in Allah and His Messengers and wish to make distinction between Allah and His Messengers (by believing in Allah and disbelieving in His Messengers) saying, “We believe in some but reject others.”) (4:150)

Allah decreed that they are disbelievers, because they believe in some Prophets and reject others. This is the same with those who take Jibril as an enemy, because Jibril did not choose missions on his own, but by the command of his Lord,

(And we (angels) descend not except by the command of your Lord) (19: 64), and,

(And truly, this (the Qur’an) is a revelation from the Lord of all that exists. Which the trustworthy Ruh (Jibril) has brought down. Upon your heart (O Muhammad ) that you may be (one) of the warners) (26:192-194).

Al-Bukhari reported that Abu Hurayrah said that the Messenger of Allah said,

(Allah said, `Whoever takes a friend of Mine as an enemy, will have started a war with Me.)

Therefore, Allah became angry with those who took Jibril as an enemy. Allah said,

(Whoever is an enemy to Jibril (Gabriel) (let him die in his fury), for indeed he has brought it (this Qur’an) down to your heart by Allah’s permission, confirming what came before it) meaning, the previous Books,

(and guidance and glad tidings for the believers) meaning, as guidance to their hearts and bringer of the good news of Paradise, which is exclusively for the believers. Similarly, Allah said,

(Say: “It is for those who believe, a guide and a healing.”) (41:44), and,

(And We send down of the Qur’an that which is a healing and a mercy to those who believe) (17:82).

Allah then said,

(Whoever is an enemy to Allah, His Angels, His Messengers, Jibril and Mika’il (Michael), then verily, Allah is an enemy to the disbelievers.)

Allah stated that whoever takes Him, His angels and messengers as enemies, then…Allah’s messengers include angels and men, for Allah said,

(Allah chooses Messengers from angels and from men) (22:75). Allah said,

(Jibril (Gabriel) and Mika’il (Michael)). Allah mentioned Jibril and Mika’il specifically – although they are included among the angels who were messengers – only because this Ayah was meant to support Jibril the emissary between Allah and His Prophets. Allah also mentioned Mika’il here, because the Jews claimed that Jibril was their enemy and Mika’il was their friend. Allah informed them that whoever is an enemy of either of them, then he is also an enemy of the other as well as Allah. We should state here that Mika’il sometimes descended to some of Allah’s Prophets, although to a lesser extent than Jibril, because this was primarily Jibril’s task, and Israfil is entrusted with the job of blowing the Trumpet for the commencement of Resurrection on the Day of Judgment. It is recorded in the Sahih that whenever the Messenger of Allah would wake up at night, he would supplicate,

(O Allah, Lord of Jibril, Mika’il and Israfil, Creator of the heavens and earth and Knower of the seen and the unseen! You judge between Your servants regarding what they differ in, so direct me to the truth which they differ on, by Your leave. Verily, You guide whom You will to the straight path.)

Allah’s statement,

(then verily, Allah is an enemy to the disbelievers) informed the disbelievers that whoever takes a friend of Allah as an enemy, then he has taken Allah as an enemy, and whoever treats Allah as an enemy, then he shall be Allah’s enemy. Indeed, whoever is an enemy of Allah then he will lose in this life and the Hereafter, as stated earlier;

(Whoever takes a friend of Mine as an enemy, I shall wage war on him.)

Source: Tafseer Ibn Katheer : Al-Ma’idah surah 5

(They change the words from their places:) by altering their meanings and knowingly distorting them after they comprehended them,

(they say, “If you are given this, take it, but if you are not given this, then beware!”) It was reported that this part of the Ayah was revealed about some Jews who committed murder and who said to each other, “Let us ask Muhammad to judge between us, and if he decides that we pay the Diyah, accept his judgement. If he decides on capital punishment, do not accept his judgement.” The correct opinion is that this Ayah was revealed about the two Jews who committed adultery. The Jews changed the law they had in their Book from Allah on the matter of punishment for adultery, from stoning to death, to a hundred flogs and making the offenders ride a donkey facing the back of the donkey. When this incident of adultery occurred after the Hijrah, they said to each other, “Let us go to Muhammad and seek his judgement. If he gives a ruling of flogging, then implement his decision and make it a proof for you with Allah. This way, one of Allah’s Prophets will have upheld this ruling amongst you. But if he decides that the punishment should be stoning to death, then do not accept his decision.” There are several Hadiths mentioning this story. Malik reported that Nafi` said that `Abdullah bin `Umar said, “The Jews came to Allah’s Messenger and mentioned that a man and a woman from them committed adultery. Allah’s Messenger said to them,

(What do find of the ruling about stoning in the Tawrah) They said, `We only find that they should be exposed and flogged.’ `Abdullah bin Salam said, `You lie. The Tawrah mentions stoning, so bring the Tawrah.’ They brought the Tawrah and opened it but one of them hid the verse about stoning with his hand and recited what is before and after that verse. `Abdullah bin Salam said to him, `Remove your hand,’ and he removed it, thus uncovering the verse about stoning. So they said, He (`Abdullah bin Salam) has said the truth, O Muhammad! It is the verse about stoning.’ The Messenger of Allah decided that the adulterers be stoned to death and his command was carried out. I saw that man shading the woman from the stones with his body.” Al-Bukhari and Muslim also collected this Hadith and this is the wording collected by Al-Bukhari. In another narration by Al-Bukhari, the Prophet said to the Jews,

(What would you do in this case) They said, “We would humiliate and expose them.” The Prophet recited,

(Bring here the Tawrah and recite it, if you are truthful.) So they brought a man who was blind in one eye and who was respected among them and said to him, “Read (from the Tawrah).” So he read until he reached a certain verse and then covered it with his hand. He was told, “Remove your hand,” and it was the verse about stoning. So that man said, “O Muhammad! This is the verse about stoning, and we had hid its knowledge among us.” So the Messenger ordered that the two adulterers be stoned, and they were stoned. Muslim recorded that a Jewish man and a Jewish woman were brought before Allah’s Messenger because they committed adultery. The Messenger of Allah went to the Jews and asked them,

(What is the ruling that you find in the Tawrah for adultery) hThey said, “We expose them, carry them (on donkeys) backwards and parade them in public.” The Prophet recited;

(Bring here the Tawrah and recite it, if you are truthful.) So they brought the Tawrah and read from it until the reader reached the verse about stoning. Then he placed his hand on that verse and read what was before and after it. `Abdullah bin Salam, who was with the Messenger of Allah , said, “Order him to remove his hand,” and he removed his hand and under it was the verse about stoning. So the Messenger of Allah commanded that the adulterers be stoned, and they were stoned. `Abdullah bin `Umar said, “I was among those who stoned them and I saw the man shading the woman from the stones with his body.” Abu Dawud recorded that Ibn `Umar said, “Some Jews came to the Messenger of Allah and invited him to go to the Quff area. So he went to the house of Al-Midras and they said, `O Abu Al-Qasim! A man from us committed adultery with a woman, so decide on their matter.’ They arranged a pillow for the Messenger of Allah and he sat on it and said,

(Bring the Tawrah to me.) He was brought the Tawrah and he removed the pillow from under him and placed the Tawrah on it, saying,

(I trust you and He Who revealed it to you.) He then said,

(Bring me your most knowledgeable person.) So he was brought a young man… ” and then he mentioned the rest of the story that Malik narrated from Nafi`. These Hadiths state that the Messenger of Allah issued a decision that conforms with the ruling in the Tawrah, not to honor the Jews in what they believe in, for the Jews were commanded to follow the Law of Muhammad only. Rather, the Prophet did this because Allah commanded him to do so. He asked them about the ruling of stoning in the Tawrah to make them admit to what the Tawrah contains and what they collaborated to hide, deny and exclude from implementing for all that time. They had to admit to what they did, although they did it while having knowledge of the correct ruling. What made them go to the Prophet for judgement in this matter was their lusts and desires, hoping that the Prophet would agree with their opinion, not that they believed in the correctness of his judgment. This is why they said,

(If you are given this,) referring to flogging, then take it,

(but if you are not given this, then beware!) and do not accept or implement it. Allah said next,

(And whomsoever Allah wants to put in Fitnah, you can do nothing for him against Allah. Those are the ones whose hearts Allah does not want to purify; for them there is a disgrace in this world, and in the Hereafter a great torment. They (like to) listen to falsehood, to devour Suht) `Suht’ refers to bribes, as Ibn Mas`ud and others stated. The Ayah states that if one is like this, how can Allah cleanse his heart and accept his supplication Allah said to His Prophet ,

(So if they come to you…) so that you judge between them,

(either judge between them, or turn away from them. If you turn away from them, they cannot hurt you in the least.) meaning, there is no harm if you do not judge between them. This is because when they came to you to judge between them, they did not seek to follow the truth, but only what conformed to their lusts. We should mention here that Ibn `Abbas, Mujahid, `Ikrimah, Al-Hasan, Qatadah, As-Suddi, Zayd bin Aslam, `Ata’ Al-Khurasani, and several others said that this part of the Ayah was abrogated by Allah’s statement,

(And so judge among them by what Allah has revealed.)

(And if you judge, judge with justice between them.) and with fairness, even if the Jews were unjust and outcasts from the path of fairness,

(Verily, Allah loves those who act justly.)

Source: Tafseer Ibn Katheer. From Surah A Hashr

The End that Bani An-Nadir suffered

Allah said,

(He it is Who drove out the disbelievers among the People of the Scripture) referring to the Jewish tribe of Bani An-Nadir, according to Ibn `Abbas, Mujahid, Az-Zuhri and several others. When the Messenger of Allah migrated to Al-Madinah, he made a peace treaty with the Jews stipulating that he would not fight them and they would not fight him. They soon betrayed the treaty that they made with Allah’s Messenger . Therefore, Allah sent His torment down on them; it can never be averted, and His appointed destiny touched them; it can never be resisted.

The Prophet forced them to evacuate and abandon their fortified forts that Muslims did not think they would ever control. The Jews thought that their fortifications will save them from Allah’s torment, but they did not help them against Allah in the least. Then, that which they did not expect came to them from Allah, and Allah’s Messenger forced them to leave Al-Madinah. Some of them went to Adhri`at in the area of Ash-Sham, which is the area of the grand Gathering and Resurrection, while others went to Khaybar. The Prophet allowed them to evacuate their forts and take whatever their camels could carry. They destroyed the property that they could not carry. This is why Allah the Exalted said, (they demolished their own dwellings with their own hands and the hands of the believers Then take admonition, O you with eyes.) meaning, “Contemplate the end of those who defied Allah’s command, contradicted His Messenger and denied His Book. See how Allah’s humiliating torment struck them in this life, as well as, the painful torment that Allah has reserved for them in the Hereafter.”

Abu Dawud recorded that `Abdur-Rahman bin Ka`b bin Malik said that one of the Prophet’s Companions said, “The Quraysh idolators wrote to `Abdullah bin Ubayy and those who were still worshipping idols among the tribes of Al-Aws and Al-Khazraj. The Messenger of Allah was in Al-Madinah at the time, before the battle of Badr occurred. They wrote: `You have given refuge to our citizen. We swear by Allah, you should fight him, or we will expel you or gather all our forces, until we kill your soldiers and take your women captive.’ When the news of this threat reached `Abdullah bin Ubayy and the idolators of Al-Aws and Al-Khazraj, they prepared to fight the Prophet . The news of this reached the Prophet and he went to them saying,

(The threat of the Quraysh has caused you extreme anxiety! The Quraysh cannot cause you more harm than what you will cause yourselves by your actions. Do you want to fight your children and brethren) When they heard these words from the Prophet , they dis- persed and the news of what happened reached the Quraysh idolators. After the battle of Badr, the Quraysh idolators wrote to the Jews of Al-Madinah, `You have armor and forts! You should fight our citizen or we will do such and such to you, and nothing will prevent us from acquiring your women.’The news of this letter also reached the Prophet and Bani An-Nadir intended to betray their treaty. Bani An-Nadir sent a message to the Prophet asking him to come with thirty of his Companions to meet thirty of their rabbis half way, from either side. They said that the rabbis would listen to the Prophet and if they believe in him, the rest of Bani An-Nadir would believe. They intended to kill the Messenger , and Allah informed His Messenger of this plot before they could harm him. The next day, the Prophet gathered his forces and laid siege to their area, saying to them,

(By Allah ! You will not be safe until and unless you renew your peace treaty with me.) They refused to do so, and the Prophet fought them the rest of that day. The next morning, the Prophet laid siege to the tribe of Bani Qurayzah and left Bani An-Nadir alone that day. The Prophet ordered Bani Qurayzah to sign a new treaty of peace, and they accepted. The Prophet left Bani Qurayzah and went back to Bani An-Nadir with his forces and fought them until they agreed to surrender in return for safe passage out of Al-Madinah. Bani An-Nadir evacuated Al-Madinah and took with them all whatever their camels could carry from their furniture, including even the wood and the doors to their houses. The date trees of Bani An-Nadir were granted to the Messenger by Allah when He said,

(And what Allah gave as booty to His Messenger from them — for this you made no expedition with either cavalry or camelry) that is, what you earned without a fight. The Prophet divided most of their trees between the emigrants and gave to only two men who were poor from Al-Ansar. He did not give the Ansar any of it, except for these two men. The Prophet kept a part of the war booty for himself and that part of charity of the Prophet was transferred to the administration of his daughter’s children, i.e., children of Fatimah.” However, let us summarize the battle of Bani An-Nadir here. From Allah alone we seek help.

The Reason behind the Battle of Bani An-Nadir

After the seventy Companions whom the Prophet sent to teach the Qur’an were killed at the area of Bi’r Ma`unah, excluding `Amr bin Umayyah Ad-Damri, who killed two men from the tribe of Bani `Amir on his way back to Al-Madinah. He did not know that these two men had a promise of safe passage from Allah’s Messenger . When he went back to Al-Madinah, he told the Prophet what happened and the Prophet said,

(You have killed two men, I shall pay the blood money for them.) Bani An-Nadir and Bani `Amir were allies and had treaties. The Prophet asked Bani An-Nadir to help pay the blood money for the two dead men. The area of Bani An-Nadir was in a suburb of Al-Madinah, a few miles to the east. In his book of Sirah, Muhammad bin Ishaq bin Yasar said; “Then the Messenger of Allah went to Bani An-Nadir to ask them for financial help to pay the blood money of the two men from Bani `Amir, who were killed by `Amr bin Umayyah Ad-Damri. They had a promise of safe passage from the Prophet according to the (subnarrator) Yazid bin Ruman. Bani An-Nadir and Bani `Amir had a treaty and were allies.

When Allah’s Messenger went to Bani An-Nadir asking them for help to pay the blood money for the two men, they said, `Yes, O Abu Al-Qasim! We will help you, since you asked us for help.’ Yet, when they met each other in secret, they said, `You will not find a better chance with this man than this,’ while the Messenger of Allah was sitting next to a wall of one of their houses. They said, `Who will ascend this wall and drop a stone on this man and rid us of his trouble’ `Amr bin Jihash bin Ka`b volunteered and ascended the wall of the house to drop a stone on the Messenger .

The Messenger of Allah was sitting with several of his Companions, such as Abu Bakr, `Umar and `Ali. The news of this plot was conveyed to the Prophet from heaven, and he stood up and went back to Al-Madinah. When the Companions thought that the Messenger was absent for a long time, they went to see where he was and saw a man coming from Al-Madinah. They asked him, and he said that he saw the Prophet enter Al-Madinah. The Messenger’s Companions went to him, and he told them the news of the betraying plot that the Jews planned against him. He ordered them to prepare for war and to march forth to Bani An-Nadir.

The Prophet gathered his forces and marched to the area of Bani An-Nadir, who had taken refuge in their fortified forts. The Messenger ordered their date trees be cut down and burned. The Jews heralded at the Prophet, `O Muhammad! You used to forbid mischief in the earth and blame those who did it. Why is it that you had the date trees cut down and burned’ Meanwhile, `Abdullah bin Ubayy bin Salul, Wadi`ah, Malik bin Abi Qawqal, Suwayd, Da`is and several other men who all belonged to the tribe of Al-Khazraj bin Bani `Awf, sent a message to Bani An-Nadir saying, `Be firm and strong. We will never abandon you. If you are fought against, we will fight along with you and if you are forced to leave Al-Madinah, we will accompany you.’ The Jews waited for this claim of support, but the hypocrites did not deliver. Allah cast terror in the hearts of the Jews. They asked the Messenger to allow them safe passage out of Al-Madinah and to spare their lives. In return, they would only take what their camels could carry, except for weapons. The Prophet agreed.

The Jews collected all the wealth their camels could transport. One of the Jews would demolish his own house around its door, so that he could carry the door on the back of his camel. Bani An-Nadir moved to Khaybar, and some of them went to Ash-Sham. They left all that remained behind for the Messenger of Allah , who had control over how it was to be divided.

The Prophet divided it between the emigrants and none of Al-Ansar got a share, except for Sahl bin Hunayf and Abu Dujanah Simak bin Kharashah. They said that they were poor and the Messenger of Allah gave them their share. Only two men from Bani An-Nadir embraced Islam, Yamin bin Umayr bin Ka`b bin `Amr bin Jihash and Abu Sa`d bin Wahb and they saved their wealth due to their acceptance of Islam.” Ibn Ishaq continued, “Some of the offspring of Yamin narrated to me that the Messenger of Allah said to Yamin,

(Have you not heard what your cousin plotted to do against me) Yamin bin `Umayr promised someone a reward if he killed his cousin `Amr bin Jihash, and someone killed him, according to their claim” Ibn Ishaq then said, “All of Surat Al-Hashr was revealed about Bani An-Nadir. ” A similar story was recorded by Yunus bin Bukayr from Ibn Ishaq. Allah’s statement,

(He it is Who drove out the disbelievers among the People of the Scripture) refers to Bani An-Nadir,

(from their homes at the first gathering.) Allah said,

(You did not think that they would get out.) i.e., within the few days you laid siege against them. The Companions had surrounded their forts for only six days, and their forts were fortified and formidable. This is why Allah the Exalted said,

(And they thought that their fortresses would defend them from Allah! But Allah reached them from a place where they expected it not.) meaning, there came to them from Allah what they did not expect or anticipate. Allah said in another Ayah,

(Those before them indeed plotted, but Allah struck at the foundation of their building, and then the roof fell down upon them, from above them, and the torment overtook them from directions they did not perceive.)(16:26) Allah said,

(and He cast terror into their hearts) means, Allah cast fear, terror and fright in their hearts, and why would that not happen to them He who was given victory, by Allah frightening his enemies the distance of a month, laid siege to them. May Allah’s peace and blessings be on the Prophet. As in Ibn Ishaq’s explanation — which preceded;

(that they demolished their own dwellings with their own hands and the hands of the believers.) the Jews brought down what they wanted to transport from their roofs and doors, so that they could carry them on camels. Similar was said by `Urwah bin Az-Zubayr, `Abdur-Rahman bin Zayd bin Aslam and several others. Allah’s statement,

(And had it not been that Allah had decreed exile for them, He would certainly have punished them in this world;) meaning, if it was not for the fact that Allah had already decreed that they would evacuate Al-Madinah, leaving behind their homes and wealth, He would have sent another type of punishment upon them, such as being killed and captured. This was said by Az-Zuhri. `Urwah, As-Suddi and Ibn Zayd said that Allah decreed that the Jews would be punished in the life of this world and face the torment of the fire of Hell He prepared for them in the Hereafter. Allah said,

(and in the Hereafter theirs shall be the torment of the Fire.) meaning, it is a matter ordained that they will surely face,

(That is because they opposed Allah and His Messenger.) means, Allah prepared this specific punishment and sent His Messenger and his Companions against them, because they defied Allah and His Messenger and denied the good news that Allah sent forth in the Books of previous Messengers regarding the coming of Muhammad . The Jews knew these facts about Muhammad just as they knew their own children. Allah said,

(And whosoever opposes Allah, then verily, Allah is Severe in punishment.)

The Prophet Cut down the Date Trees of the Jews by the Leave of Allah

Allah said,

(What you cut down of the Linah, or you left them standing on their stems, it was by leave of Allah, and in order that He might disgrace the rebellious.) Linah is an especially good type of date tree. Abu `Ubaydah said that Linah is a different kind of dates than `Ajwah and Barni. Several others said that Linah refers to every type of date fruits, except for the `Ajwah (ripen dates), while Ibn Jarir said that it refers to all kinds of date trees. Ibn Jarir quoted Mujahid saying that it also includes the Buwayrah type. When the Messenger of Allah laid siege to Bani An-Nadir, to humiliate them and bring fear and terror to their hearts, he ordered their date trees to be cut down. Muhammad bin Ishaq narrated that Yazid bin Ruman, Qatadah and Muqatil bin Hayyan said, “Bani An-Nadir sent a message to the Messenger , saying that he used to outlaw mischief in the earth, so why did he order that their trees be cut down Allah sent down this honorable Ayah stating that whatever Linah was felled or left intact by the Muslims, has been done by His permission, will, leave and pleasure to humiliate and disgrace the enemy and degrade them.” Mujahid said, “Some of the emigrants discouraged others from chopping down the date trees of Jews, saying that they were war spoils for Muslims. The Qur’an approved of the actions of those who discouraged and those who approved of cutting these trees, stating that those who cut them or did not, did so only by Allah’s leave.” There is also a Hadith narrated from the Prophet with this meaning. An-Nasa’i recorded that Ibn `Abbas said about Allah’s statement,

(What you cut down of the Linah, or you left them standing on their stems, it was by leave of Allah, and in order that He might disgrace the rebellious.) “They forced them to come down from their forts and were ordered to cut their trees cut down. So the Muslims hesitated, and some of them said, `We cut down some and left some. We must ask Allah’s Messenger if we will earn a reward for what we cut and if we will be burdened for what we left intact.’ Allah sent down this Ayah, t

(What you cut down of the Linah, or you left them standing on their stems, it was by leave of Allah).” Imam Ahmad recorded that Ibn `Umar said that the Messenger of Allah ordered that the date trees of Bani An-Nadir be cut down and burned. The Two Sahihs collected a similar narration. Al-Bukhari recorded that `Abdullah bin `Umar said,”Bani An-Nadir and Bani Qurayzah fought (against the Prophet ), and the Prophet exiled Bani An-Nadir and allowed Bani Qurayzah to remain in their area until later, when the Prophet fought against Qurayzah. Their men were executed and their women, children and wealth were confiscated and divided among Muslims. Some of them, however, were saved because they returned to the Prophet’s side, who granted them asylum, and they embraced Islam. All of the Jews of Al-Madinah, Bani Qaynuqa`, the tribe of `Abdullah bin Salam, Bani Harithah and the rest of the Jewish tribes in Al-Madinah were exiled.” The Two Sahihs also recorded from Ibn `Umar that the Messenger of Allah burned down the date trees of Bani An-Nadir and had them cut down the date palms of Al-Buwayrah. Allah the Exalted and Most Honored revealed this Ayah,

(What you cut down of the Linah, or you left them standing on their stems, it was by leave of Allah, and in order that He might disgrace the rebellious.)” Muhammad bin Ishaq reported that the battle of Bani An-Nadir occurred after the battles of Uhud and Bi’r Ma`unah.

Tafsir Ibn Kathir (Abridged) – Al-Nisa surah 4 © Darussalam 2000

Allah said,

(And because of their (Jews) disbelief and uttering against Maryam a grave false charge.) `Ali bin Abi Talhah said that Ibn `Abbas stated that the Jews accused Maryam of fornication.This is also the saying of As-Suddi, Juwaybir, Muhammad bin Ishaq and several others. This meaning is also apparent in the Ayah, as the Jews accused Maryam and her son of grave accusations: They accused her of fornication and claimed that `Isa was an illegitimate son. Some of them even claimed that she was menstruating while fornicating. May Allah’s continued curse be upon them until the Day of Resurrection. The Jews also said,

(“We killed Al-Masih, `Isa, son of Maryam, the Messenger of Allah,”) meaning, we killed the person who claimed to be the Messenger of Allah. The Jews only uttered these words in jest and mockery, just as the polytheists said,

(O you to whom the Dhikr (the Qur’an) has been sent down! Verily, you are a mad man!) When Allah sent `Isa with proofs and guidance, the Jews, may Allah’s curses, anger, torment and punishment be upon them, envied him because of his prophethood and obvious miracles; curing the blind and leprous and bringing the dead back to life, by Allah’s leave. He also used to make the shape of a bird from clay and blow in it, and it became a bird by Allah’s leave and flew. `Isa performed other miracles that Allah honored him with, yet the Jews defied and bellied him and tried their best to harm him. Allah’s Prophet `Isa could not live in any one city for long and he had to travel often with his mother, peace be upon them. Even so, the Jews were not satisfied, and they went to the king of Damascus at that time, a Greek polytheist who worshipped the stars. They told him that there was a man in Bayt Al-Maqdis misguiding and dividing the people in Jerusalem and stirring unrest among the king’s subjects. The king became angry and wrote to his deputy in Jerusalem to arrest the rebel leader, stop him from causing unrest, crucify him and make him wear a crown of thorns. When the king’s deputy in Jerusalem received these orders, he went with some Jews to the house that `Isa was residing in, and he was then with twelve, thirteen or seventeen of his companions. That day was a Friday, in the evening. They surrounded `Isa in the house, and when he felt that they would soon enter the house or that he would sooner or later have to leave it, he said to his companions, “Who volunteers to be made to look like me, for which he will be my companion in Paradise” A young man volunteered, but `Isa thought that he was too young. He asked the question a second and third time, each time the young man volunteering, prompting `Isa to say, “Well then, you will be that man.” Allah made the young man look exactly like `Isa, while a hole opened in the roof of the house, and `Isa was made to sleep and ascended to heaven while asleep. Allah said,

(And (remember) when Allah said: “O `Isa! I will take you and raise you to Myself.”) When `Isa ascended, those who were in the house came out. When those surrounding the house saw the man who looked like `Isa, they thought that he was `Isa. So they took him at night, crucified him and placed a crown of thorns on his head. The Jews then boasted that they killed `Isa and some Christians accepted their false claim, due to their ignorance and lack of reason. As for those who were in the house with `Isa, they witnessed his ascension to heaven, while the rest thought that the Jews killed `Isa by crucifixion. They even said that Maryam sat under the corpse of the crucified man and cried, and they say that the dead man spoke to her. All this was a test from Allah for His servants out of His wisdom. Allah explained this matter in the Glorious Qur’an which He sent to His honorable Messenger, whom He supported with miracles and clear, unequivocal evidence. Allah is the Most Truthful, and He is the Lord of the worlds Who knows the secrets, what the hearts conceal, the hidden matters in heaven and earth, what has occurred, what will occur, and what would occur if it was decreed. He said,

(but they killed him not, nor crucified him, but it appeared as that to them,) referring to the person whom the Jews thought was `Isa. This is why Allah said afterwards,

(and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture.) referring to the Jews who claimed to kill `Isa and the ignorant Christians who believed them. Indeed they are all in confusion, misguidance and bewilderment. This is why Allah said,

(For surely; they killed him not.) meaning they are not sure that `Isa was the one whom they killed. Rather, they are in doubt and confusion over this matter.

(But Allah raised him up unto Himself. And Allah is Ever All-Powerful,) meaning, He is the Almighty, and He is never weak, nor will those who seek refuge in Him ever be subjected to disgrace,

(All-Wise.) in all that He decides and ordains for His creatures. Indeed, Allah’s is the clearest wisdom, unequivocal proof and the most glorious authority. Ibn Abi Hatim recorded that Ibn `Abbas said, “Just before Allah raised `Isa to the heavens, `Isa went to his companions, who were twelve inside the house. When he arrived, his hair was dripping water and he said, `There are those among you who will disbelieve in me twelve times after he had believed in me.’ He then asked, `Who volunteers that his image appear as mine, and be killed in my place. He will be with me (in Paradise)’ One of the youngest ones among them volunteered and `Isa asked him to sit down. `Isa again asked for a volunteer, and the young man kept volunteering and `Isa asking him to sit down. Then the young man volunteered again and `Isa said, `You will be that man,’ and the resemblance of `Isa was cast over that man while `Isa ascended to heaven from a hole in the house.

When the Jews came looking for `Isa, they found that young man and crucified him. Some of `Isa’s followers disbelieved in him twelve times after they had believed in him. They then divided into three groups. One group, Al-Ya`qubiyyah (Jacobites), said, `Allah remained with us as long as He willed and then ascended to heaven.’ Another group, An-Nasturiyyah (Nestorians), said, `The son of Allah was with us as long as he willed and Allah took him to heaven.’ Another group, Muslims, said, `The servant and Messenger of Allah remained with us as long as Allah willed, and Allah then took him to Him.’ The two disbelieving groups cooperated against the Muslim group and they killed them. Ever since that happened, Islam was then veiled until Allah sent Muhammad .” This statement has an authentic chain of narration leading to Ibn `Abbas, and An-Nasa’i narrated it through Abu Kurayb who reported it from Abu Mu`awiyah. Many among the Salaf stated that `Isa asked if someone would volunteer for his appearance to be cast over him, and that he will be killed instead of `Isa, for which he would be his companion in Paradise.

Source: Tafseer Ibn Katheer

Imam Al-Bukhari reported that Al-Bara’ bin `Azib narrated: “Allah’s Messenger offered his prayers facing Bayt Al-Maqdis (Jerusalem) for sixteen or seventeen months, but he wished that he could pray facing the Ka`bah (at Makkah). The first prayer which he offered (facing the Ka`bah) was the `Asr (Afternoon) prayer in the company of some people. Then one of those who had offered that prayer with him, went out and passed by some people in a mosque who were in the bowing position (in Ruku`) during their prayers (facing Jerusalem). He addressed them saying, `By Allah, I bear witness that I have offered prayer with the Prophet facing Makkah (Ka`bah).’ Hearing that, those people immediately changed their direction towards the House (Ka`bah) while still as they were (i.e., in the same bowing position). Some Muslims who offered prayer towards the previous Qiblah (Jerusalem) before it was changed towards the House (the Ka`bah in Makkah) had died or had been martyred, and we did not know what to say about them (regarding their prayers towards Jerusalem). Allah then revealed:

(And Allah would never make your faith (prayers) to be lost (i.e., the prayers of those Muslims were valid)) (2:143).”

Al-Bukhari collected this narration, while Muslim collected it using another chain of narrators. Muhammad bin Ishaq reported that Al-Bara’ narrated: Allah’s Messenger used to offer prayers towards Bayt Al-Maqdis (in Jerusalem), but would keep looking at the sky awaiting Allah’s command (to change the Qiblah). Then Allah revealed:

(Verily, We have seen the turning of your (Muhammad’s) face towards the heaven. Surely, We shall turn you to a Qiblah (prayer direction) that shall please you, so turn your face in the direction of Al-Masjid Al-Haram (at Makkah).) (2:144)

A man from among the Muslims then said, “We wish we could know about those among us who died before the Qiblah was changed (i.e., towards Makkah) and also about our own prayers, that we had performed towards Bayt Al-Maqdis.” Allah then revealed:

(And Allah would never make your faith (prayers) to be lost.) (2:143)

The fools among the people, meaning the People of the Scripture (Jews and Christians), said, “What made them change the former Qiblah that they used to face” Allah then revealed:

(The fools (idolators, hypocrites, and Jews) among the people will say…)

until the end of the Ayah.

`Ali bin Abu Talhah related that Ibn `Abbas said: When Allah’s Messenger migrated to Al-Madinah, Allah commanded him to face Bayt Al-Maqdis (Jerusalem). The Jews were delighted then. Allah’s Messenger faced Jerusalem for over ten months. However, he liked (to offer prayer in the direction of) Prophet Ibrahim’s Qiblah (the Ka`bah in Makkah) and used to supplicate to Allah and kept looking up to the sky (awaiting Allah’s command in this regard). Allah then revealed:

(turn your faces (in prayer) in that direction.) meaning, its direction. The Jews did not like this change and said, “What made them change the Qiblah that they used to face (meaning Jerusalem)” Allah revealed:

(Say (O Muhammad ): “To Allah belong both, east and the west. He guides whom He wills to the straight way.”)

There are several other Ahadith on this subject. In summary, Allah’s Messenger was commanded to face Bayt Al-Maqdis (during the prayer) and he used to offer prayer towards it in Makkah between the two corners (of Ka`bah), so that the Ka`bah would be between him and Bayt Al-Maqdis8. When the Prophet migrated to Al-Madinah, this practice was no longer possible; then Allah commanded him to offer prayer towards Bayt Al-Maqdis, as Ibn Abbas and the majority of the scholars have stated.

Al-Bukhari reported in his Sahih that the news (of the change of Qiblah) was conveyed to some of the Ansar while they were performing the `Asr (Afternoon) prayer towards Bayt Al-Maqdis, upon hearing that, they immediately changed their direction and faced the Ka`bah.

It is reported in the Sahihayn (Al-Bukhari Muslim) that Ibn `Umar narrated: While the people were in Quba’ (Mosque) performing the Fajr (Dawn) prayer, a man came and said, “A (part of the) Qur’an was revealed tonight to Allah’s Messenger and he was commanded to face the Ka`bah. Therefore, face the Ka`bah. They were facing Ash-Sham, so they turned towards the Ka`bah.

These Hadiths prove that the Nasikh (a Text that abrogates a previous Text) only applies after one acquires knowledge of it, even if the Nasikh had already been revealed and announced. This is why the Companions mentioned above were not commanded to repeat the previous `Asr, Maghrib and `Isha’ prayers (although they had prayed them towards Jerusalem after Allah had changed the Qiblah). Allah knows best.

When the change of Qiblah (to Ka`bah in Makkah) occurred, those inflicted with hypocrisy and mistrust, and the disbelieving Jews, both were led astray from the right guidance and fell into confusion. They said:

(What has turned them (Muslims) from their Qiblah to which they used to face in prayer.)

They asked, “What is the matter with these people (Muslims) who one time face this direction (Jerusalem), and then face that direction (Makkah)” Allah answered their questions when He stated:

(Say (O Muhammad ): “To Allah belong both, east and the west.) meaning, the command, the decision and the authority are for Allah Alone. Hence:

(…so wherever you turn (yourselves or your faces) there is the Face of Allah (and He is High above, over His Throne).) (2:115),

and:

( It is not Al-Birr (piety, righteousness) that you turn your faces towards east and (or) west (in prayers); but Al-Birr is the one who believes in Allah.) (2:177) This statement means, the best act is to adhere to Allah’s commands. Hence, wherever He commands us to face, we should face. Also, since obedience requires implementing Allah’s commands, if He commands us every day to face different places, we are His servants and under His disposal, and we face whatever He orders us to face. Certainly, Allah’s care and kindness towards His servant and Messenger, Muhammad , and certainly, his Ummah (Muslim nation) is profoundly great. Allah has guided them to the Qiblah of (Prophet) Ibrahim — Allah’s Khalil (intimate friend). He has commanded them to face the Ka`bah, the most honorable house (of worship) on the face of the earth, which was built by Ibrahim Al-Khalil in the Name of Allah, the One without a partner. This is why Allah said afterwards:

(Say (O Muhammad ): “To Allah belong both, east and the west. He guides whom He wills to the straight way.”)

Imam Ahmad reported that `A’ishah (the Prophet’s wife) said that Allah’s Messenger said about the People of the Scripture (Jews and Christians):

(They do not envy us for a matter more than they envy us for Jumu`ah (Friday) to which Allah has guided us and from which they were led astray; for the (true) Qiblah to which Allah has directed us and from which they were led astray; and for our saying `Amin’ behind the Imam (leader of the prayer).)

The Jews had Knowledge that the (Muslim) Qiblah would later be changed

Allah stated that:

(Certainly, the people who were given the Scripture (i.e., Jews and the Christians) know well that, that (your turning towards the direction of the Ka`bah at Makkah in prayers) is the truth from their Lord.)

This Ayah means: The Jews, who did not like that you change your Qiblah from Bayt Al-Maqdis, already knew that Allah will command you (O Muhammad) to face the Ka`bah. The Jews read in their Books their Prophets’ description of Allah’s Messenger and his Ummah, and that Allah has endowed and honored him with the complete and honorable legislation. Yet, the People of the Book deny these facts because of their envy, disbelief and rebellion. This is why Allah threatened them when He said:

(And Allah is not unaware of what they do.)

(145. And even if you were to bring to the People of the Scripture (Jews and Christians) all the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), they would not follow your Qiblah (prayer direction), nor are you going to follow their Qiblah. And they will not follow each other’s Qiblah. Verily, if you follow their desires after that which you have received of knowledge (from Allah), then indeed you will be one of the wrongdoers.)

Why was changing the Qiblah mentioned thrice

This is a third command from Allah to face Al-Masjid Al-Haram (the Sacred Mosque) from every part of the world (during prayer). It was said that Allah mentioned this ruling again here because it is connected to whatever is before and whatever is after it. Hence, Allah first said:

(Verily, We have seen the turning of your (Muhammad’s) face towards the heaven. Surely, We shall turn you to a Qiblah (prayer direction) that shall please you) (2:144), until:

(Certainly, the people who were given the Scripture (i.e., Jews and the Christians) know well that, that (your turning towards the direction of the Ka`bah at Makkah in prayers) is the truth from their Lord. And Allah is not unaware of what they do.) (2:144)

Allah mentioned in these Ayat His fulfillment of the Prophet’s wish and ordered him to face the Qiblah that he liked and is pleased with. In the second command, Allah said:

(And from wheresoever you start forth (for prayers), turn your face in the direction of Al-Masid Al-Haram that is indeed the truth from your Lord. And Allah is not unaware of what you do.)

Therefore, Allah states here that changing the Qiblah is also the truth from Him, thus upgrading the subject more than in the first Ayah, in which Allah agreed to what His Prophet had wished for. Thus Allah states that this is also the truth from Him that He likes and is pleased with. In the third command, Allah refutes the Jewish assertion that the Prophet faced their Qiblah, as they knew in their Books that the Prophet will later on be commanded to face the Qiblah of Ibrahim, the Ka`bah. The Arab disbelievers had no more argument concerning the Prophet’s Qiblah after Allah commanded the Prophet to face the Qiblah of Ibrahim, which is more respected and honored, rather than the Qiblah of the Jews. The Arabs used to honor the Ka`bah and liked the fact that the Messenger was commanded to face it.

The First Abrogation in the Qur’an was about the Qiblah

`Ali bin Abu Talhah related that Ibn `Abbas narrated: The first abrogated part in the Qur’an was about the Qiblah. When Allah’s Messenger migrated to Al-Madinah, the majority of its people were Jews, and Allah commanded him to face Bayt Al-Maqdis. The Jews were delighted then. Allah’s Messenger faced it for ten and some months, but he liked to face the Qiblah of Ibrahim (Ka`bah in Makkah). He used to supplicate to Allah and look up to the sky (awaiting Allah’s command). Allah then revealed:

(Verily, We have seen the turning of your (Muhammad’s) face towards the heaven), until,

(turn your faces (in prayer) in that direction.)

The Jews did not like this ruling and said:

(“What has turned them (Muslims) from their Qiblah (prayer direction) to which they used to face in prayer.” Say (O Muhammad), “To Allah belong both, east and the west.”) (2:142)

Allah said:

(. ..so wherever you turn (yourselves or your faces) there is the Face of Allah) (2:115),

and:

(And We made the Qiblah (prayer direction towards Jerusalem) which you used to face, only to test those who followed the Messenger (Muhammad ) from those who would turn on their heels (i.e., disobey the Messenger).) (2:143)

The Wisdom behind abrogating the Previous Qiblah

Allah said:

(…so that men may have no argument against you)

Therefore, the People of the Book knew from the description of the Muslim Ummah that they would be ordered to face the Ka`bah. If the Muslims did not fit this description, the Jews would have used this fact against the Muslims. If the Muslims had remained on the Qiblah of Bayt Al-Maqdis, which was also the Qiblah of the Jews, this fact could have been used as the basis of argument by the Jews against other people.

Allah’s Statement:

(…except those of them that are wrongdoers,) indicates the Mushrikin (polytheists) of Quraysh. The reasoning of these unjust persons was the unsound statement: “This man (Muhammad) claims that he follows the religion of Ibrahim! Hence, if his facing Bayt Al-Maqdis was a part of the religion of Ibrahim, why did he change it” The answer to this question is that Allah has chosen His Prophet to face Bayt Al-Maqdis first for certain wisdom, and he obeyed Allah regarding this command. Then, Allah changed the Qiblah to the Qiblah of Ibrahim, which is the Ka`bah, and he also obeyed Allah in this command. He, obeys Allah in all cases and never engages in the defiance of Allah even for an instant, and his Ummah imitates him in this.

Allah said:

(. ..so fear them not, but fear Me!) meaning: `Do not fear the doubts that the unjust, stubborn persons raise and fear Me Alone.’ Indeed, Allah Alone deserves to be feared.

Allah said:

(…so that I may complete My blessings on you.)

This Ayah relates to Allah’s statement:

(…so that men may have no argument against you), meaning: I will perfect My bounty on you by legislating for you to face the Ka`bah, so that the (Islamic) Shari`ah (law) is complete in every respect. Allah said:

(…that you may be guided.), meaning: `To be directed and guided to what the nations have been led astray from, We have guided you to it and preferred you with it.’ This is why this Ummah is the best and most honored nation ever.

Tafsir Ibn Kathir (Abridged) – Al Baqarah surah 2 © Darussalam 2000

The Prescription of the Sabbath for the Jews

There is no doubt that for every nation, Allah prescribed one day of the week for people to gather to worship Him. For this Ummah He prescribed Friday, because it is the sixth day, on which Allah completed and perfected His creation. On this day He gathered and completed His blessings for His servants. It was said that Allah prescribed this day for the Children of Israel through His Prophet Musa, but they changed it and chose Saturday because it was the day on which the Creator did not create anything, as He had completed His creation on Friday. Allah made observance of the Sabbath obligatory for them in the laws of the Tawrah (Torah), telling them to keep the Sabbath. At the same time, He told them to follow Muhammad when he was sent, and took their promises and covenant to that effect. Hence Allah says:

(The Sabbath was only prescribed for those who differed concerning it,) Mujahid said: “They observed the Sabbath (Saturday) and ignored Friday.” Then they continued to observe Saturday until Allah sent `Isa bin Maryam. It was said that he told them to change it to Sunday, and it was also said that he did not forsake the laws of the Tawrah except for a few rulings which were abrogated, and he continued to observe the Sabbath until he was taken up (into heaven). Afterwards, the Christians at the time of Constantine were the ones who changed it to Sunday in order to be different from the Jews, and they started to pray towards the east instead of facing the Dome (i.e., Jerusalem). And Allah knows best. It was reported in the Two Sahihs that Abu Hurayrah heard the Messenger of Allah say:

(We are the last, but we will be the first on the Day of Resurrection, even though they were given the Book before us. This is the day that Allah obligated upon them, but they differed concerning it. Allah guided us to this day, and the people observe their days after us, the Jews on the following day and the Christians on the day after that.) This version was recorded by Al-Bukhari. It was reported that Abu Hurayrah and Hudhayfah said that the Messenger of Allah said:

(Allah let the people who came before us stray from Friday, so the Jews had Saturday and the Christians had Sunday. Then Allah brought us and guided us to Friday. So now there are Friday, Saturday and Sunday, thus they will follow us on the Day of Resurrection. We are the last of the people of this world, but will be the first on the Day of Resurrection, and will be the first to be judged, before all of creation.) It was reported by Muslim.

The Jews breach the Sanctity of the Sabbath

(2.65. And indeed you knew those amongst you who transgressed in the matter of the Sabbath (i.e. Saturday). We said to them: “Be you monkeys, despised and rejected.”) (66. So We made this punishment an example for those in front of it and those behind it, and a lesson for Al-Muttaqin (the pious.)

Allah said,

(And indeed you knew). This Ayah means, O Jews! Remember that Allah sent His torment on the village that disobeyed Him and broke their pledge and their covenant to observe the sanctity of the Sabbath. They began using deceitful means to avoid honoring the Sabbath by placing nets, ropes and artificial pools of water for the purpose of fishing before the Sabbath. When the fish came in abundance on Saturday as usual, they were caught in the ropes and nets for the rest of Saturday. During the night, the Jews collected the fish after the Sabbath ended.

When they did that, Allah changed them from humans into monkeys, the animals having the form closest to humans. Their evil deeds and deceit appeared lawful on the surface, but they were in reality wicked. This is why their punishment was compatible with their crime. This story is explained in detail in Surat Al-A`raf, where Allah said (7:163),

(And ask them (O Muhammad ) about the town that was by the sea; when they transgressed in the matter of the Sabbath (i.e. Saturday): when their fish came to them openly on the Sabbath day, and did not come to them on the day they had no Sabbath. Thus We made a trial of them, for they used to rebel (disobey Allah).)(7:163)

In his Tafsir, Al-`Awfi reported from Ibn `Abbas that he said,

(We said to them: “Be you monkeys, despised and rejected”) means, “Allah changed their bodies into those of monkeys and swines. The young people turned into monkeys while the old people turned into swine.” Shayban An-Nahwi reported that Qatadah commented on,

(We said to them: “Be you monkeys, despised and rejected”), “These people were turned into howling monkeys with tails, after being men and women.”

The Monkeys and Swine that exist now are not the Descendants of Those that were transformed

Ibn Abi Hatim recorded that Ibn `Abbas said, “Those who violated the sanctity of the Sabbath were turned into monkeys, then they perished without offspring.” Ad-Dahhak said that Ibn `Abbas said, “Allah turned them into monkeys because of their sins. They only lived on the earth for three days, for no transformed person ever lives more than three days. They did not eat, drink or have offspring. Allah transformed their shapes into monkeys, and He does what He wills, with whom He wills and He changes the shape of whomever He wills. On the other hand, Allah created the monkeys, swines and the rest of the creation in the six days (of creation) that He mentioned in His Book.”

Allah’s statement,

(So We made this punishment an example) means, Allah made the people of this village, who violated the sanctity of the Sabbath,

(an example) via the way they were punished. Similarly, Allah said about Pharaoh,

(So Allah, seized him with punishing example for his last and first transgression) (79:25). nAllah’s statement,

(for those in front of it and those behind it) meaning, for the other villages. Ibn `Abbas commented, “Meaning, `We made this village an example for the villages around it by the manner in which We punished its people.”’ Similarly, Allah said,

(And indeed We have destroyed towns (populations) round about you, and We have (repeatedly) shown (them) the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) in various ways that they might return (to the truth and believe in the Oneness of Allah ـ Islamic Monotheism)).(46:27)

Therefore, Allah made them an example for those who lived during their time as well as a reminder for those to come, by preserving their story. This is why Allah said,

(and a lesson for Al-Muttaqin (the pious)), meaning, a reminder. This Ayah means, “The torment and punishment that this village suffered was a result of indulging in Allah’s prohibitions and their deceit. Hence, those who have Taqwa should be aware of their evil behavior, so that what occurred to this village does not befall them as well.” Also, Imam Abu `Abdullah bin Battah reported that Abu Hurayrah said that the Messenger of Allah said,

(Do not commit what the Jews committed, breaching what Allah has forbidden, by resorting to the lowest types of deceit.)

This Hadith has a good (Jayid) chain of narration. Allah knows best.